Ecochurch: A Vision for Churches in Pursuit of Ecological Existence by Benjamin P. Camp

2020·1 MB·English

by  Benjamin P. Camp

ECOCHURCH: A VISION FOR CHURCHES
IN PURSUIT OF ECOLOGICAL EXISTENCE

A Practical Research Project
presented to
the Faculty of
Claremont School of Theology

In Partial Fulfillment
of the Requirements for the Degree
Doctor of Ministry

by
Benjamin P. Camp
November 2020
Copyright © 2020 by Benjamin P. Camp
This professional project completed by

BENJAMIN PAUL CAMP

has been presented to and accepted by
the Faculty of the Claremont School of Theology
in partial fulfillment of the requirements
of the degree

DOCTOR OF MINISTRY

Faculty Committee
Philip Clayton, Chairperson
Lincoln E. Galloway

Dean of the Faculty
Rev. Dr. Sheryl Kujawa-Holbrook

November 2020
ABSTRACT

ECOCHURCH: A VISION FOR CHURCHES
IN PURSUIT OF ECOLOGICAL EXISTENCE

by

Benjamin P. Camp

According to Jürgen Moltmann, it is the responsibility of the church at each moment to
determine and clearly state its situation, its commission, and its goal.1 This project is an attempt
to take seriously this responsibility given our both novel and precarious ecological moment.
Working at the intersections of ecology, theology, and biblical hermeneutics, the project
develops an ecclesiological vision built around the concrete work of fostering ecological
existence. This work is about moving in the world in such a way that new spaces for life to
flourish are opened. It moves us beyond the modern religious preoccupation with
anthropocentric existential authenticity to biotic communitarian sustainability.
This shift begins with an honest look into our current ecological moment, which climate
science calls the Anthropocene. This is a kairotic moment where humanity has become a
geologic force and it is currently bent toward the reductive and destructive. With this great power
comes great responsibility. Leading environmental activist Bill McKibben says, “We’re running
Genesis backward, decreating.”2 It is to this responsibility and this problem that this project
provides a theological and ecclesiological response.
The project plunges into the fields of ecotheory and theology as it considers the
commission of the church given this situation. The heart of this analysis is an embrace of the

1 Jürgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology (Minneapolis:
Fortress Press, 1993), 1.
2 Bill McKibben, Eaarth: Making Life on a Tough Planet (New York: St. Martin’s Griffin, 2011), 25.
ecotheological shift from dualism and difference to relatedness and connection. This shift
emerges through a survey of the dynamic field of ecotheology as represented in the works of
McFague, Keller, Gebara, Murphy, and Harris. It is grounded in the biblical tradition, which
centers the historic church, with a close reading of creation theology. This reading argues for a
movement from a traditional creation theology of ex nihilo to an ecological creatio ex Deo. The
heart of this argument is constructed from a comparative analysis of the Babylonian creation
narrative, the Enuma Elish, and the Hebrew creation narrative of Genesis 1. Creation out of God
means the divine milieu of endless love expressed in ever deepening differentiated unity forms
the ecosystem into which the drama of human existence and praxis unfolds. A deep theological
ecology cannot be reduced to the ethical. It signals a novel ontology. It is about being and what
is. All materiality is enmeshed in God and God is enmeshed in all materiality. This invites new
forms of ecclesial reflection and life.
These new forms come to expression in feminist and revolutionary ecclesiological
visions. Emerging from a panentheistic and liberative ecotheology these visions are a reminder
that ecoecclesiology must attend to both human-to-human relationality as well as human-to-all-
biotic-existence relationality. This project explores the diverse field of feminist ecclesiology
through listening to the voices of Schüssler Fiorenza, Jones and Watson. In drawing the insights
of this tradition together, this reminds ecochurches of the importance of issues of justice and
equality. If this does not begin with human-to-human relationships, it will not translate to
human-to-non-human relationships. With this reminder, the project turns to the social aspect of
an ecoecclesiology as it develops the idea of a revolutionary ecclesiology capable of the social
transformation that is always embedded in an ecological vision.
The project concludes with ecoecclesiology considered ethnographically in practice in
four different communities of faith, that is to say four different ecochurches. The thread that
binds these churches is that each are engaged in the planting and tending of community gardens.
This simple material change in space has brought ecological life-giving transformation to each
community. This is the first impulse of ecochurches – the transformation of physical space in
ecologically informed ways. The second is the impulse to get your hands dirty. This is not
ministry from afar. It is up close and personal. It is rooted in the life and needs of local
community. The third impulse is toward reconnecting. As ecochurches reconnect with the soil,
they are pushed outward to build partnerships and networks around shared values. Ecochurch is
not an island but instead one plant in a permaculture garden of sustainability and justice
organically connected to other groups of common cause. The fourth impulse of ecochurches is
toward the ecological rhythm of planting, growing, and spreading. They begin small, like a seed.
They start as one garden bed, but then they grow in unexpected and unpredictable ways. They do
not over plan. They seek to cultivate what is right in front of them. They are more wild meadow
than factory farm. In the end, ecochurches are being pulled toward the eschatological vision at
the end of the book of Revelation where there is a life-giving watershed and an orchard with
trees upon which hang leaves for the healing of the world.
ACKNOWLEDEMENTS

This exercise in theological exploration is planted in the rich soil of relationships. I am deeply
thankful to so many. To my advisor Philip Clayton for providing both the inspiration that set this
project in motion and the graciousness that helped draw it to completion; to Lincoln Galloway
for helping me navigate my program from start to finish; to Ched Myers and Elaine Enns for the
hospitality and spark that first connected Spirit and soil in my theological imagination; to the
United Methodist Church for welcoming and supporting me as I became pastor; to the Thomas’
for planting a garden and enjoying the breeze with me; to Momo who said, keep going; to all the
friends, mentors, and colleagues, of which there are too many to name, for the continual grace
and inspiration to keep on working and theologizing and ministering. In the end, I am forever
indebted to my family for all the love poured into me without which my work would be hollow.
My grandfather, Harold, provided the finances that would make this project possible. He didn’t
get to see the end, but I am sure he would be proud. My parents, Paul and Doris, have supported
me every step of the way in faith and education. My wife, Diana, and kids, Harold, Luz, and
Wesley, are the world for which I work. I hope that on account of the words and ideas and
suggestions found here strewn across this project the future might be made just a shade brighter.

S. D. G.

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Table of Contents

Introduction 1

Chapter 1 FRAMING THE CONVERSATION: A CONSIDERATION
OF ECOLOGICAL CONTEXT, THEORY, AND PRACTICE 11
Introduction
First Movement: The Situation
Second Movement: Toward a Constructive Ecological
Theory for Communities of Praxis
Third Movement: Toward New Communities
Conclusion

Chapter 2 CREATIO EX DEO: A DEEP THEOLOGICAL ECOLOGY 30
Introduction
Surveying Ecotheology
Sallie McFague: The Body of God
Ivone Gebara: Longing for Running Water
Timothy Murphy: Counter Imperial Churching for
a Planetary Gospel
Catherine Keller: Political Theology of the Earth
Melanie L. Harris: Ecowomanism
Exploring a Deep Theological Ecology
Conclusion

Chapter 3 FEMINIST ECCLESIOLOGY FOR ECOCHURCHES 64
Introduction
Elizabeth Schüssler Fiorenza: The Discipleship Community
of Equals
Serene Jones: The Church of Bounded Openness
Natalile K. Watson: A Pluralistic Ecclesiology of the
Dispersed Center
Conclusion: A Feminist Church for All People

Chapter 4 REVOLUTIONARY ECCLESIOLOGY FOR ECOCHURCHES 86
Introduction
Locating the Discourse: The Importance of Place[ment]
Naming the Issue: Wage Theft
An Overture to Ecclesiology: A Brief Harmatology
Constructing a Revolutionary Ecclesiology
Conclusion: Implications for Local Ministry

Chapter 5 ECOCHURCH IN PRACTICE 108
Introduction
iv
A New Script for the Church Today
Ecochurch #1: North Oxnard United Methodist Church /
Community Roots Garden
Ecochurch #2: Holy Nativity Episcopal Church /
Community Garden
Ecochurch #3: Throop Unitarian Universalist Church /
Learning Garden
Ecochurch # 4: Love in Motion: Youth Ecojustice Retreat
Impulses of Ecochurch
Conclusion: The End of the Drama

Conclusion 123

Bibliography 136

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For Harold, Luz, and Wesley.
You are loved.

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